DOCSLIB.ORG

Part 3 Hare Krishna Prabhujis And

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Part 3 Hare Krishna Prabhujis And Respecting the Opinion of Others - Part 3 Date: 2014-05-10 Author: Vaijayantimala devi dasi Hare Krishna Prabhujis and Matajis, Please accept my humble obeisances! All glories to Srila Prabhupada and Srila Gurudev! This is in conclusion of the previous offerings highlighting the value of respecting the opinions of subordinates and associates and herein we see this with regard to women. In these days of feminism, the general opinion is that women in the olden days were not given proper respect and they were completely subjugated by men and had no voice of their own. But our scriptures prove this wrong and we have ample examples of how Vedic women were accorded great respect and were always consulted on important issues. In Srimad Ramayana we find that Lord Rama consults Sita Mata on important issues and the following verse spoken by the lord stands proof of it. "Certainly all these words were spoken by you due to your kind-heartedness and affection for Me. I am very pleased with you, O Sita, for indeed one does not offer instructions and advice to another without caring for them." (Lord Rama speaking to Sita Devi, Valmiki Ramayana, Aranya Kanda, 10.20) In Srimad Bhagavatam, in the pastime of churning the milky ocean, initially poison was produced and when Lord Shiva saw that the poison was spreading everywhere and all the living entities were suffering, He became very compassionate and before drinking the poison, explains to his eternal consort Sati, how the living entities are suffering because of poison and how it is the duty of the devotees to protect the suffering dependents and how lord Hari would be completely pleased by this activity and thus he asks for her permission to drink the poison. In Srimad Bhagavatam verse 8.7.41 Sukadeva Goswami says, śrī-śuka uvāca evam āmantrya bhagavān bhavānīṁ viśva-bhāvanaḥ tad viṣaṁ jagdhum ārebhe prabhāva-jñānvamodata Srila Sukadev Goswami continued, After informing Bhavaani in this way, Lord Siva began to drink the poison, and Bhavaani, who knew perfectly well the capabilities of Lord Siva, gave him her permission to do so. Lord Siva knows that Sati, being Jaganmata – Universal mother, is more compassionate than him and would not stop him from this service, yet we see his exalted nature in explaining things to her before taking action. In Srimad Bhagavatam, we see that Svaymbhuva Manu who had two sons, handed over his first daughter Akuti to Prajapati Ruci, on the condition that the son born of his daughter be returned to him as his son, since he knew that the Supreme Personality of Godhead would take birth in the womb of Akuti. In Srimad Bhagavatam verse 4.1.2 we see that he did this in consultation with his wife. ākūtiṁ rucaye prādād api bhrātṛmatīṁ nṛpaḥ putrikā-dharmam āśritya śatarūpānumoditaḥ Ākūti had two brothers, but in spite of her brothers, King Svāyambhuva Manu handed her over to Prajāpati Ruci on the condition that the son born of her be returned to Manu as his son. This he did in consultation with his wife, Śatarūpā. Similarly, King Svayambhuva Manu offered his daughter Devahuti in marriage to Kardama muni and Srimad Bhagavatam declares in 3.22.22: so ’nu jñātvā vyavasitaṁ mahiṣyā duhituḥ sphuṭam tasmai guṇa-gaṇāḍhyāya dadau tulyāṁ praharṣitaḥ After having unmistakably known the decision of the Queen, as well as that of Devahuti, the Emperor most gladly gave his daughter to the sage, whose host of virtues was equaled by hers. Thus the girls were married off after getting their opinion and to a boy equal in virtues to her. Caitanya Mahaprabhu has also taught us by his personal example. Even after taking sannyas, He respected the opinion of His mother Sachi mata to stay in Puri and abided by her words and stayed in Puri. Thus all these pastimes teach us the value of respecting the opinion of others and that is the foundation for our loving relationships. Thank you very much. Yours in service of Srila Prabhupada and Srila Gurudev, Vaijayantimala devi dasi Abu Dhabi..
Load more

Recommended publications
  • Brahma Sutra
    BRAHMA SUTRA CHAPTER 1 1st Pada 1st Adikaranam to 11th Adhikaranam Sutra 1 to 31 INDEX S. No. Topic Pages Topic No Sutra No Summary 5 Introduction of Brahma Sutra 6 1 Jijnasa adhikaranam 1 a) Sutra 1 103 1 1 2 Janmady adhikaranam 2 a) Sutra 2 132 2 2 3 Sastrayonitv adhikaranam 3 a) Sutra 3 133 3 3 4 Samanvay adhikaranam 4 a) Sutra 4 204 4 4 5 Ikshatyadyadhikaranam: (Sutras 5-11) 5 a) Sutra 5 324 5 5 b) Sutra 6 353 5 6 c) Sutra 7 357 5 7 d) Sutra 8 362 5 8 e) Sutra 9 369 5 9 f) Sutra 10 372 5 10 g) Sutra 11 376 5 11 2 S. No. Topic Pages Topic No Sutra No 6 Anandamayadhikaranam: (Sutras 12-19) 6 a) Sutra 12 382 6 12 b) Sutra 13 394 6 13 c) Sutra 14 397 6 14 d) Sutra 15 407 6 15 e) Sutra 16 411 6 16 f) Sutra 17 414 6 17 g) Sutra 18 416 6 18 h) Sutra 19 425 6 19 7 Antaradhikaranam: (Sutras 20-21) 7 a) Sutra 20 436 7 20 b) Sutra 21 448 7 21 8 Akasadhikaranam : 8 a) Sutra 22 460 8 22 9 Pranadhikaranam : 9 a) Sutra 23 472 9 23 3 S. No. Topic Pages Topic No Sutra No 10 Jyotischaranadhikaranam : (Sutras 24-27) 10 a) Sutra 24 486 10 24 b) Sutra 25 508 10 25 c) Sutra 26 513 10 26 d) Sutra 27 517 10 27 11 Pratardanadhikaranam: (Sutras 28-31) 11 a) Sutra 28 526 11 28 b) Sutra 29 538 11 29 c) Sutra 30 546 11 30 d) Sutra 31 558 11 31 4 SUMMARY Brahma Sutra Bhasyam Topics - 191 Chapter – 1 Chapter – 2 Chapter – 3 Chapter – 4 Samanvaya – Avirodha – non – Sadhana – spiritual reconciliation through Phala – result contradiction practice proper interpretation Topics - 39 Topics - 47 Topics - 67 Topics 38 Sections Topics Sections Topics Sections Topics Sections Topics 1 11 1 13 1 06 1 14 2 07 2 08 2 08 2 11 3 13 3 17 3 36 3 06 4 08 4 09 4 17 4 07 5 Lecture – 01 Puja: • Gratitude to lord for completion of Upanishad course (last Chandogya Upanishad + Brihadaranyaka Upanishad).
    [Show full text]
  • Interpreting Sati: the Omplexc Relationship Between Gender and Power in India Cheyanne Cierpial Denison University
    Denison Journal of Religion Volume 14 Article 2 2015 Interpreting Sati: The omplexC Relationship Between Gender and Power In India Cheyanne Cierpial Denison University Follow this and additional works at: http://digitalcommons.denison.edu/religion Part of the Ethics in Religion Commons, and the Sociology of Religion Commons Recommended Citation Cierpial, Cheyanne (2015) "Interpreting Sati: The ompC lex Relationship Between Gender and Power In India," Denison Journal of Religion: Vol. 14 , Article 2. Available at: http://digitalcommons.denison.edu/religion/vol14/iss1/2 This Article is brought to you for free and open access by Denison Digital Commons. It has been accepted for inclusion in Denison Journal of Religion by an authorized editor of Denison Digital Commons. Cierpial: Interpreting Sati: The Complex Relationship Between Gender and P INTERPRETING SATI: THE COMPLEX RELATIONSHIP BETWEEN GENDER AND POWER IN INDIA Interpreting Sati: The Complex Relationship Between Gender and Power In India Cheyanne Cierpial A recurring theme encountered in Hinduism is the significance of context sensitivity. In order to understand the religion, one must thoroughly examine and interpret the context surrounding a topic in Hinduism.1 Context sensitivity is nec- essary in understanding the role of gender and power in Indian society, as an exploration of patriarchal values, religious freedoms, and the daily ideologies as- sociated with both intertwine to create a complicated and elaborate relationship. The act of sati, or widow burning, is a place of intersection between these values and therefore requires in-depth scholarly consideration to come to a more fully adequate understanding. The controversy surrounding sati among religion schol- ars and feminist theorists reflects the difficulties in understanding the elaborate relationship between power and gender as well as the importance of context sen- sitivity in the study of women and gender in Hinduism.
    [Show full text]
  • A Reflection on the Challenges for Hindu Women in the Twenty-First
    A Reflection on the Challenges for Hindu Women in the Twenty-first Century1 Neelima Shukla-Bhatt Introduction T the turn of the 21st century, it is clear that religion is not an insti- Atution of the past; it continues to be a powerful force in societies across the world. For this reason, some purely secularist and sociologi- cal theories of religion of the early twentieth century, which led to a wide spread view that religion was on the decline in the modern times, have proved to be limited, even though they are helpful in examining the social aspects of religious life.2 As Brian Hatcher suggests in a recent article, a major shortcoming of the secularist approaches to religion has been a purely dichotomous view of faith vs reason and tradition vs modernity. Instead of the demise of religion, Hatcher finds transforma- tion of religion with changing times, as proposed by sociologist Damiele Hervieu-Leger a more helpful way to understand religious phenomena (Hatcher 2006: 54–55). An aspect of religion that is widely debated with regard to need for transformation is treatment of women. In most organized religions of the world, women have not enjoyed equal rights with men. The norms assigned to them by male religious authorities have subjected them to various forms of marginalization. A major challenge for religious communities across the world today is to ensure that their religious practices and values are compatible with the ideal of gender equality as an aspect of the ideology of social justice, which is being widely upheld across the globe.
    [Show full text]
  • The Debate on Sati in Colonial India Author(S): Lata Mani Source: Cultural Critique, No
    Contentious Traditions: The Debate on Sati in Colonial India Author(s): Lata Mani Source: Cultural Critique, No. 7, The Nature and Context of Minority Discourse II (Autumn, 1987 ), pp. 119-156 Published by: University of Minnesota Press Stable URL: http://www.jstor.org/stable/1354153 Accessed: 30-08-2015 20:14 UTC REFERENCES Linked references are available on JSTOR for this article: http://www.jstor.org/stable/1354153?seq=1&cid=pdf-reference#references_tab_contents You may need to log in to JSTOR to access the linked references. Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at http://www.jstor.org/page/ info/about/policies/terms.jsp JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected]. University of Minnesota Press is collaborating with JSTOR to digitize, preserve and extend access to Cultural Critique. http://www.jstor.org This content downloaded from 128.103.149.52 on Sun, 30 Aug 2015 20:14:41 UTC All use subject to JSTOR Terms and Conditions Contentious Traditions: The Debate on SATI in Colonial India Lata Mani he abolition of sati by the British in 1829 has become a founding moment in the history of women in moder India.' The legisla- tive prohibition of sati was the culmination of a debate during which 8,134 instances of sati had been recorded mainly, though not ex- clusively, among upper caste Hindus, with a high concentration-63 percent-in the area around Calcutta City.2The debate, initiated pri- marily by colonial officials, is regarded as signifying the concern for the status of women that emerges in the nineteenth century.
    [Show full text]
  • Ancient Indian History Chapter 13
    Those who don’t read History, They don’t create History! Doubt Clearance: Comment below the video Or Specific Doubt related to Strategy, Exam, Counselling Instagram: abhijeetsingharora Chapter 13: IMPERIAL CHOLAS Introduction After the decline of the Sangam period, the Cholas became feudatories in Uraiyur. They became prominent in the ninth century and established an empire comprising the major portion of South India. Their capital was Tanjore. They also extended their sway in Sri Lanka and the Malay Peninsula. Therefore, they are called as the Imperial Cholas. Thousands of inscriptions found in the temples provide detailed information regarding the Chola period. Chapter 13: IMPERIAL CHOLAS Introduction The founder of the Imperial Chola line was Vijayalaya. He captured Tanjore from Muttaraiyars in 815 A.D. and built a temple for Durga. His son Aditya put an end to the Pallava kingdom by defeating Aparajita and annexed Tondaimandalam. Parantaka I was one of the important early Chola rulers. He defeated the Pandyas and the ruler of Ceylon. But he suffered a defeat at the hands of the Rashtrakutas in the famous battle of Takkolam. Parantaka I was a great builder of temples. He also provided the vimana of the famous Nataraja temple at Chidambaram with a golden roof. The two famous Uttiramerur inscriptions that give a detailed account of the village administration under the Cholas belong to his reign. After a gap of thirty years, the Cholas regained their supremacy under Rajaraja I. Chapter 13: IMPERIAL CHOLAS Rajaraja I (985 – 1014 A.D.) It was under Rajaraja I and his son Rajendra I that the Chola power reached its highest point of glory.
    [Show full text]
  • The Chhandogya Upanishad
    THE CHHANDOGYA UPANISHAD SWAMI KRISHNANANDA The Divine Life Society Sivananda Ashram, Rishikesh, India Website: www.swami-krishnananda.org ABOUT THIS EDITION Though this eBook edition is designed primarily for digital readers and computers, it works well for print too. Page size dimensions are 5.5" x 8.5", or half a regular size sheet, and can be printed for personal, non-commercial use: two pages to one side of a sheet by adjusting your printer settings. 2 CONTENTS Publishers’ Preface ...................................................................... 6 Chapter I: Vaishvanara-Vidya .................................................. 9 The Panchagni-Vidya ......................................................... 9 The Course of the Soul After Death ................................... 11 Vaishvanara, The Universal Self ......................................... 58 Heaven as the Head of the Universal Self ......................... 65 The Sun as the Eye of the Universal Self ........................... 67 Air as the Breath of the Universal Self .............................. 68 Space as the Body of the Universal Self ............................. 69 Water as the Lower Belly of the Universal Self ................. 70 The Earth as the Feet of the Universal Self ....................... 70 The Self as the Universal Whole ........................................ 71 The Five Pranas ................................................................... 78 The Need for Knowledge is Stressed ................................. 82 Conclusion ...........................................................................
    [Show full text]
  • Kali, Untamed Goddess Power and Unleashed Sexuality: A
    Journal of Asian Research Vol. 1, No. 1, 2017 www.scholink.org/ojs/index.php/jar Kali, Untamed Goddess Power and Unleashed Sexuality: A Study of the ‘Kalika Purana’ of Bengal Saumitra Chakravarty1* 1 Post-Graduate Studies in English, National College, Bangalore, India * Saumitra Chakravarty, E-mail: [email protected] Abstract This paper attempts to analyse the paradox inherent in the myth of Kali, both in her iconic delineation and the rituals associated with her worship as depicted in the twelfth century Kalika Purana. The black goddess Kali breaks conventional stereotypes of feminine beauty and sexuality in Hindu goddess mythology. She is the dominant sexual partner straddling the prone Siva and the wild warrior goddess drinking demon blood. She is originally depicted as a symbol of uncontrolled fury emerging from the fair, beautiful goddess Ambika in the battle with the demons in older goddess texts. Thereafter she gains independent existence both as the dark, mysterious and sexually demanding version of the more benign and auspicious Parvati and the Primordial Goddess Power pre-dating the Hindu trinity of male gods, the Universal Mother Force which embraces both good and evil, gods and demons in the Kalika Purana. Unlike other goddess texts which emphasize Kali’s role in the battle against the demons, the Kalika Purana’s focus is on her sexuality and her darkly sensual beauty. Equally it is on the heterodoxical rituals associated with her worship involving blood and flesh offerings, wine and the use of sexual intercourse as opposed to Vedic rituals. Keywords kali, female, sexuality, primordial, goddess, paradox 1.
    [Show full text]
  • Māte Mahādēvi: a Progressive Female Mystic in Today’S India
    Māte Mahādēvi: a Progressive Female Mystic in Today’s India MARIE-THÉRÈSE CHARPENTIER Åbo Akademi University Abstract Among the Indian female gurus active today, Māte Mahādēvi from the Liṅgāyat tradition in Karnataka (Southern India) is one of those attracting an increasing number of followers. Liṅgāyatism is a reform movement which according to certain views was founded by Basava in the twelfth century. The movement arose as a protest against the caste system, against a priesthood that was considered corrupt, and against discrimination against women. In the following paper, I provide a portrait of this religious revitalizer and mystic. I describe Māte Mahādēvi’s background in the light of the Liṅgāyat tradition, discussed briefly here. I also provide an account of some of her central contributions to the renewal of Liṅgāyatism, and of the resistance her work has met with. In addition to providing a cogent introduction to a hitherto relatively unknown religious tradition, my purpose, through giving voice to Māte Mahādēvi’s life and activities, is also to add to previous research by drawing attention to one of India’s contemporary female spiritual masters, largely unknown to westerners. Keywords: Liṅgāyatism, female spiritual leadership, revitalization, gender A heated and still ongoing discussion has raged for several decades as to whether or not women have historically been religiously active.1 While In- dian and western Indologists and historians of religion, as well as Christian 1 This article has been published in Swedish in Svensk religionshistorisk årsskrift 2001, vol. 10, edited by Svenska samfundet för religionshistorisk forskning, Uppsala 2002. The present article is a modified version of the Swedish one.
    [Show full text]
  • Many Ma's: Goddess in America
    Hinduism Many Ma’s: Goddess in America Many Ma’s: Goddess in America Summary: The Goddess in the Hindu faith is known by many names: Parvati (the wife of Shiva), Lakshmi or Bhu Devi (the wife of Vishnu), Durga or Kali, Shakti (meaning power). Her most common name most often used in prayer is Ma, or Mother. The main celebration of the Goddess is Durga Puja, also called Navaratri since it takes place over “Nine Nights.” Ma, or Mother, is also used to refer to women whose lives embody the power of the Divine within the Hindu community. The Goddess goes by many names in the Hindu tradition. She is Parvati, the wife of Shiva. She is Lakshmi or Bhu Devi, the wife of Vishnu. In some cases, her role as a “wife” fades almost completely, and she stands on her own as Durga or as Kali, her many arms and many hands filled with the weapons of all the male gods. She is omnipotent, to be sure. Among her names is Shakti, which means sheer energy or power. Her most common name, however, for those who come to her in prayer is simply Ma, or Mother. Hindus readily see the powerful presence of the Divine to be manifest in female form. Coming before the Supreme God and pressing one’s hands together in prayer, saying, “O Mother!” is common in the Hindu tradition. In America, the Divine Mother is celebrated in many ways. Her main festival is called Durga Puja, taking the name of the goddess Durga. The festival takes place over the course of the “Nine Nights” and is also called Navaratri.
    [Show full text]
  • Vedanta-Sara
    uÉåSÉliÉxÉÉU VEDANTA-SARA Advanced Vedanta Terms & Definitions “THE SANDEEPANY EXPERIENCE” Reflections by TEXT SWAMI GURUBHAKTANANDA 22 Sandeepany’s Vedanta Course List of All the Course Texts in Chronological Sequence: Text TITLE OF TEXT Text TITLE OF TEXT No. No. 1 Sadhana Panchakam 24 Hanuman Chalisa 2 Tattwa Bodha 25 Vakya Vritti 3 Atma Bodha 26 Advaita Makaranda 4 Bhaja Govindam 27 Kaivalya Upanishad 5 Manisha Panchakam 28 Bhagavad Geeta (Discourse -- ) 6 Forgive Me 29 Mundaka Upanishad 7 Upadesha Sara 30 Amritabindu Upanishad 8 Prashna Upanishad 31 Mukunda Mala (Bhakti Text) 9 Dhanyashtakam 32 Tapovan Shatkam 10 Bodha Sara 33 The Mahavakyas, Panchadasi 5 11 Viveka Choodamani 34 Aitareya Upanishad 12 Jnana Sara 35 Narada Bhakti Sutras 13 Drig-Drishya Viveka 36 Taittiriya Upanishad 14 “Tat Twam Asi” – Chand Up 6 37 Jivan Sutrani (Tips for Happy Living) 15 Dhyana Swaroopam 38 Kena Upanishad 16 “Bhoomaiva Sukham” Chand Up 7 39 Aparoksha Anubhuti (Meditation) 17 Manah Shodhanam 40 108 Names of Pujya Gurudev 18 “Nataka Deepa” – Panchadasi 10 41 Mandukya Upanishad 19 Isavasya Upanishad 42 Dakshinamurty Ashtakam 20 Katha Upanishad 43 Shad Darshanaah 21 “Sara Sangrah” – Yoga Vasishtha 44 Brahma Sootras 22 Vedanta Sara 45 Jivanmuktananda Lahari 23 Mahabharata + Geeta Dhyanam 46 Chinmaya Pledge A NOTE ABOUT SANDEEPANY Sandeepany Sadhanalaya is an institution run by the Chinmaya Mission in Powai, Mumbai, teaching a 2-year Vedanta Course. It has a very balanced daily programme of basic Samskrit, Vedic chanting, Vedanta study, Bhagavatam, Ramacharitmanas, Bhajans, meditation, sports and fitness exercises, team-building outings, games and drama, celebration of all Hindu festivals, weekly Gayatri Havan and Guru Paduka Pooja, and Karma Yoga activities.
    [Show full text]
  • The Goddess of Perilous Passage (Chapter One of a Novel in Progress)
    Kunapipi Volume 22 Issue 1 Article 21 2000 The Goddess of Perilous Passage (Chapter One of a novel in progress) Meira Chand Follow this and additional works at: https://ro.uow.edu.au/kunapipi Part of the Arts and Humanities Commons Recommended Citation Chand, Meira, The Goddess of Perilous Passage (Chapter One of a novel in progress), Kunapipi, 22(1), 2000. Available at:https://ro.uow.edu.au/kunapipi/vol22/iss1/21 Research Online is the open access institutional repository for the University of Wollongong. For further information contact the UOW Library: [email protected] The Goddess of Perilous Passage (Chapter One of a novel in progress) Abstract The evening was already upon Calcutta, light sucked from the sky at an alarming rate. The first bats left their trees and flitted about in a purposeless way. Moths blundered into candles. In the fading wastes above the town the Pole Star hung, gripped invisibly by God's fingers, incandescent with strange light. A full moon appeared beside it. In the house there was bustle and a heightened sense of expectation not normally to be found. This journal article is available in Kunapipi: https://ro.uow.edu.au/kunapipi/vol22/iss1/21 124 Meira Chand MEIRA CHAND The Goddess of Perilous Passage (Chapter One of a novel in progress) CALCUTTA 1756 The evening was already upon Calcutta, light sucked from the sky at an alarming rate. The first bats left their trees and flitted about in a purposeless way. Moths blundered into candles. In the fading wastes above the town the Pole Star hung, gripped invisibly by God's fmgers, incandescent with strange hght.
    [Show full text]
  • Introduction to Vedic Knowledge
    Introduction to Vedic Knowledge Parama Karuna Devi published by Jagannatha Vallabha Vedic Research Center Copyright © 2012 Parama Karuna Devi All rights reserved. Title ID: 4165735 ISBN-13: 978-1482500363 ISBN-10: 148250036 : Jagannatha Vallabha Vedic Research Center +91 94373 00906 E-mail: [email protected] Website: www.jagannathavallabha.com http://www.facebook.com/pages/Parama-Karuna-Devi/513845615303209 http://www.facebook.com/JagannathaVallabhaVedicResearchCenter © 2011 PAVAN PAVAN House Siddha Mahavira patana, Puri 752002 Orissa Introduction to Vedic Knowledge TABLE OF CONTENTS 1. Perspectives of study The perception of Vedic culture in western history Study of vedic scriptures in Indian history 2. The Vedic texts When, how and by whom the Vedas were written The four original Vedas - Samhitas, Brahmanas, Aranyakas Upanishads 3. The fifth Veda: the epic poems Mahabharata and Bhagavad gita Ramayana and Yoga Vasistha Puranas 4. The secondary Vedas Vedangas and Upavedas Vedanta sutra Agamas and Tantra Conclusion 3 Parama Karuna Devi 4 Introduction to Vedic Knowledge The perception of Vedic culture in western history This publication originates from the need to present in a simple, clear, objective and exhaustive way, the basic information about the original Vedic knowledge, that in the course of the centuries has often been confused by colonialist propaganda, through the writings of indologists belonging to the euro-centric Christian academic system (that were bent on refuting and demolishing the vedic scriptures rather than presenting them in a positive way) and through the cultural superimposition suffered by sincere students who only had access to very indirect material, already carefully chosen and filtered by professors or commentators that were afflicted by negative prejudice.
    [Show full text]